本文以同一鄉鎮之間近距離的招贅婚姻為統計數據來源，從日治時期竹北、北埔、峨眉等三地戶籍資料庫裡，擷取92件招贅紀錄中詳載兩造家庭的對應資料，將有利於我們觀察招贅當事人的生命史及其家庭的內部情況。結果發現招贅女家在社、經地位上，仍略高於被招的男性一方。招贅之際，男、女當事人在出生序、手足與父母情況，呈現相反的趨勢。招贅婚姻的離婚率雖較正規婚姻（大婚）高，但生育率卻與大婚不相上下，而且贅婿在子嗣獲取上，仍佔有優勢。其次，贅婿仍可期待日後攜妻、子自岳家獨立門戶，以改變因被招而來的從妻居狀態。凡此種種，仍使招贅不失為男方用來克服貧窮以完成婚娶、傳嗣，女家則藉以解決繼嗣或勞動力短缺等等的救濟策略。

This study examines the socio-demographic characteristics of uxorilocal marriages between inhabitants of the same village residing in proximity. Household register data for the Japanese colonial era were accessed for Chupei, Beipu, and Ermei townships in Hsinchu County. These data make it possible to reconstruct the life histories of husbands who lived continuously in their wife's native township. Ninety-two couples met these requirements, and they reveal several unique sociodemographic features. First, it was very common that the ”called-in” husband married a wife of a higher household socio-economic status. There were also other corresponding contrasts in the respective circumstances of the two households, such as sibling order and parent background, that matched socio-economic status differences. Second, although uxorilocal unions had higher rates of divorce than major marriages (living virilocally with the husband's family), uxorilocal marriages were as fertile as major marriages. As a consequence, a ”called-in” husband often had more male heirs (sons) than his fatherin-law. Third, initially uxorilocal couples could eventually separate from the wife's family. When setting up a new household, the residential status of the ”called-in” husband normally changed from uxorilocal to neolocal. In sum, although the disadvantages of a uxorilocal marriage were very real, these marriages offered other compensations. On the one hand, they provided ”called in” husbands with the possibility of upward social mobility while still maintaining his patrilineal descent line. On the other hand, they appealed to the wife's natal family by providing a male heir, labor, or both.